Chapter 3 — That the knowledge of the nature of creatures avails for refuting errors against God

The consideration of creatures is likewise necessary not only for the building up of faith, but also for the destruction of errors. For errors about creatures sometimes lead one astray from the truth of faith, insofar as they disagree with true knowledge of God. This happens in several ways.

First, because through ignorance of the nature of creatures men are sometimes so far misled as to deem that which can but derive its being from something else to be the first cause and God, for they think that nothing exists besides visible creatures. Such were those who thought that any kind of body was God, of whom it is said: they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the sun and moon were the gods that rule the world (Wis 13:2).

Second, because they ascribe to certain creatures that which belongs to God alone. This also results from error about creatures: for one does not ascribe to a thing that which is incompatible with its nature unless one is ignorant of its nature (for instance, if we were to ascribe three feet to a man). Now that which belongs to God alone is incompatible with the nature of a creature, even as that which belongs to man alone is incompatible with another thing’s nature. Hence the foregoing error arises from ignorance of the creature’s nature. Against this error it is said: men . . . bestowed on objects of stone or wood the name that ought not to be shared (Wis 14:21). Into this error fell those who ascribe the creation of things, or the knowledge of the future, or the working of miracles to causes other than God.

Third, because, through ignorance of the creature’s nature, something is withdrawn from the divine power in its working on creatures. This is evidenced in those who ascribe to things a twofold principle, and in those who aver that things proceed from God not by the divine will, but by natural necessity, and in those who withdraw either all or some things from divine providence, or who deny that it can work outside the ordinary course of things. For all these are derogatory to the divine power. Against these it is said: who looked upon the Almighty as if he could do nothing (Job 22:17), and: you show your strength when men doubt the completeness of your power (Wis 12:17).

Fourth, man, who is led by faith to God as his last end, through ignoring the natures of things—and consequently the order of his place in the universe—thinks himself to be beneath certain creatures above whom he is placed, as evidenced in those who subject man’s will to the stars. Against these it is said: be not be dismayed at the signs of the heavens because the nations are dismayed at them (Jer 10:2). Also in those who deem the angels to be the creators of souls, and human souls to be mortal; and in those who hold any like opinions derogatory to the dignity of man.

Accordingly, it is clear that the opinion is false of those who asserted that it does not matter to the truth of faith what opinions one holds about creatures, so long as one has right opinion about God, as Augustine relates in his book On the Soul and Its Origin,On the Soul and Its Origin 4.4. since error concerning creatures by subjecting the human mind to causes other than God amounts to a false opinion about God, and misleads the minds of men from God, to whom faith strives to lead them.

Therefore, Scripture threatens punishment to those who err about creatures like unbelievers, in the words of the Psalm: because they do not regard the works of the Lord, or the operations of his hands, he will break them down and build them up no more (Ps 28[27]:5); and: thus they reasoned, but they were led astray (Wis 2:21), and further on: *they did not *. . . discern the prize for blameless souls (Wis 2:22).